Sacred literature demands the reader carefully engage not only the text itself but great and eternal principles. One simple method of active reading is to utilize the ‘look for’ method.

After many years of such engagement, Jared Demke began to notice specific repeated themes, usually in a certain order. He noticed, for example, that soon after passages where sacred promises and covenants are described, later in the chapter one would find beautiful verses on how those same promises are fulfilled.

He also found that when covenants are introduced, within a few verses one would often find verbiage having to do with how we find ourselves living in and dealing with the trials and tribulations and troubles of a sometimes hostile world. Then later in the same chapter or book, he noticed that the theme was repeated, where instruction was given on how we might overcome the world. He also noticed another related theme having to do with how we should act as one of the Lord’s servants here on earth – effectively drawing down the blessings of heaven.

Jared began to document the pattern of these repeated themes – found in almost every Old and New Testament book, in the Book of Mormon, and in most other sacred literature. He documented six major elements of parallel repeated themes. Sometimes these themes would be direct parallels, for example, themes ABCDEF, ABCDEF. In other cases the second set of repeated themes would be in reverse order – an inverse parallelism, or as it is known among biblical scholars by the Greek term, chiasmus. The themes would begin ABCDEF, but the second set of parallels would be found in reverse order, FEDCBA.

Altogether, we have together documented hundreds of examples and published a couple hundred online. In what turned out to be the last five years of his life, we spent time refining the presentation of the pattern. However, we purposely let our thoughts percolate rather than publish too early. Jared focused even more on his young family. We learned more, read more, and experienced more of sacred things. I was privileged to work alongside him and collaborate with him in this effort—one of the most intellectually and spiritually satisfying (and fulfilling) aspects of my life. It informs all other aspects of my life, my love, my service, and my perspective on life and the eternities and the Divine.

The very center of these chiastic examples (or the endpoint of a six-element parallelism) would usually be a poignant description of Jesus and how he suffered for us; how dearly he loved us; how we can/should identify with Him; and how—most beautifully—one day we would be “encircled about eternally in the arms of his love.” In the 1996 General Conference, Elder Russell M. Nelson described this aspect of the Atonement, thusly, “Closely related is the Aramaic and Arabic word kafat, meaning ‘a close embrace,’ no doubt related to the Egyptian ritual embrace. . . . [Another Book of Mormon passage] proffers the glorious hope of our being ‘clasped in the arms of Jesus.’ I weep for joy when I contemplate the significance of it all. To be redeemed is to be atoned – received in the close embrace of God. . . .” One of the inspiring filters he outlined was to read the Davidic pattern through the lens of Temple Imagery.

Inner feelings of being awakened from a deep sleep: and having a great yearning, and desire to approach and explore. If one has the courage to continue on to the potential of something better, there will be overwhelming incredible and sometimes terrifying experiences that changes one’s existing paradigm.

Inner feelings of being separated, unconnected, fragmented, and alone in the world (error, darkness). Terrifying, dark, chaotic encounters within the pyche. Deep retreat in time and space. The world does not communicate to us and we do not communicate to the world. This “Waste Land” condition (described by T.S. Eliot) constitutes a disassociation of spirit from nature.

Inner feelings of being reunited, connected, together with those in heaven. A wholeness manifested (truth, light). This healing can only be attained by the light/spirit of: 1) spontaneous compassion, 2) a passion or lust for life, and 3) enduring sublime love. Everything is accomplished by the impulse of one’s own true nature; nothing borrowed, nothing counterfeited.

The Servant is despised and rejected (as a type of Christ), a man of sorrows.

Suffering, Afflicted, Despised, Rejected, etc. [ nobly]

Inner feelings of receiving comfort, grace, beauty, and wonder. “Privation and suffering alone open the mind of a man to all that is hidden to others.” These centering harmonious feelings are reached through the noble experience of joy in a world of suffering.

Abase / Exalted

F – Atonement (The Presence of God)

F’ — At-one-ness (Heart)

Ultimately receives his anointing.

Oneness, Unity, Embrace, Kiss, Throne, Name, Glory, etc. [nobly]

Receiving the full measure of the stature of Christ (within). The accent is on experience, “an experience of identity with the Godhead.” To then be able to nobly speak and do, “The Father and I are one.”

Suffering in Joy / Joy in Suffering

E’ – Salvation

E’ — Intimacy (Passion/Compassion, Comfort/Peace)

The Servant is preserved spiritually and receives the Lord’s salvation.

Salvation, Exalted, Preserved, Inheritance, Mercy, etc. [independent]

Becoming perfect, fully confident in one’s standing/relationship with the lord, comforted in all things. Independent of the feelings others place on you; no malice expressed and nor offense taken.

Feelings of being full of light with the power and courage to bestow blessings to fellow men. Gratitude and awe of the Infinite. These new powers are experienced both in control over one’s own situation and influence with others. One becomes a creative center of the life/light process.

Feelings of clarity: Living in the present and seeing the world as it really is: perfect, whole and complete just as they are. Our bodies are at one with this world; both of which constitute an “oasis in the desert of infinite space.”

Click link below to order the new book’s second edition available at Amazon.com and Deseret Book online. Chapters were authored by presenters at the related conference held in Utah in late 2010. Chapter two is on Davidic Chiasmus and Parallelisms, with content taken from this website written by Jared Demke and new observations and material written by me.

Jared and I last actively updated our original website late in 2001. Between 2002 and 2006 we would alternatively ponder then discuss how we would improve our presentation of the Davidic pattern. When we began pulling together our thoughts in 1995, we envisioned writing a book on the twenty best examples of the pattern — from the book of Psalms. This first book would be for a general audience, not just for Mormons. We had several other books in mind, on a thousand related topics.

We enjoyed the give and take over the years — informing each other of some new source, or an exciting new way to understand and/or extend understanding the pattern. The last few years of Jared’s life we concentrated more on the “inner.” At the beginning of our writing in 1995, Jared had been focused heavily on Old Testament themes. Our constant, daily, evolving conversations over the years brought us to a fourth level of meaning of the pattern. (The first three being: 1. the literal, 2. the allegorical, and 3. the moral. This fourth level being, anagogical — or experiential.)

Immediately below this post can be found our original Introduction. Below that, is a draft (only a second draft, we intended more refinement before we would publish) reflecting our expanded thoughts as of late 2005. I have titled this piece, “The Journey Inward.” Jared’s untimely passing in 2006 cut short our desire to more perfectly present where we were felt we were being drawn.

Lastly, we planned to remove certain of our original examples of the pattern presented in our first website. This, till we could invest the time needed to improve them to more perfectly conform to the thematic pattern. I have now begun the process of cleaning up many original examples of the pattern. I have started with Joseph Smith’s ‘King Follett Discourse.’ As our webhosting company has shut down all geocities.com URLs, I have created this new URL as the new home for Davidic Chiasmus and Parallelisms. Over time, I will continue to update this website with the best examples of the pattern, including most of Jared’s exposition on how to understand it. This, of course, will take time. If any reader desires access to one of the many examples not yet updated, please post a request and I will prepare it for publication on the site, or send it directly to you. Thank you for your patience as I work through bringing this new website up to the higher standards Jared and I desired.

The “courses of the heavens and the earth” roll in perfect balance, according to laws governed by the grand Creator, “giving light to each other in their times and seasons” (DC 88:40­45). The kingdoms of the world in all their majesty down to the most basic elements constituting the material universe are equally arranged in wisdom and in order.

Surely, if all of God’s creations are arrayed in an ordered and harmonious way, from the temple which is a “house of order” (DC 88:119; 109:8; 132:8) to the simplest “lilies of the field” (Matt. 6:28; 3 Nephi 13:28; DC 84:82), would not the written word of God also conform to such a pattern with glorious perfection?

Perhaps the great contention over the interpretation of scripture comes from our very ignorance over the Lord’s pattern of writing. Some scholars have suggested that the scriptures must be viewed as an elaborate jigsaw puzzle; the paramount objective is to find adjacent pearls of wisdom and arrange God’s word out of this seeming chaos until he can complete the rest of the picture. Do these same scholars see a similar jigsaw puzzle within the heavens on a starlit night, among earthly kingdoms or among all other creations of God?

In the 1984 masterpiece motion picture “Amadeus,” the accomplished composer Antonio Salieri surreptitiously receives a folder of musical scores written in draft form by Wolfgang Amadeus Mozart. He thumbs through these manuscripts and finds to his utter amazement that none of the scores contains a single error or correction. As he peruses each flawless page, rich and vibrant chords of music expand all around him; tears immediately swell up in his eyes. Overcome with emotions by the rather apparent “gift from God” that rested within Mozart, Salieri lets the pages flutter to the floor. If these very same sonatas, concertos and symphonies were introduced in their original form to the untrained, would order be manifested? Yet, if the eye could but understand the notes, timing, rhythm, melody, and harmonious blends of the written score with precision, would they resonate rich luxuriant chords within one’s soul, stir our deepest passions, and embrace our very being, as they did Salieri?

In truth, the Word of God transcends even the most brilliantly written musical score in both power and beauty.

“For as the rain…and the snow
[cometh down] from heaven,
and returneth not thither,
but watereth the earth,
and maketh it bring forth and bud,
that it may give seed to the sower, and bread to the eater:

So shall my word be
that goeth forth out of my mouth:
it shall not return unto me void,
but it shall accomplish that which I please,
and it shall prosper
in the thing whereto I sent it.” (Isaiah 55:10-11).

To the Ancient Patriarchs, the Word of God once spoken took on its own existence. This order was the organizing principle by which this earth came into creation, it is the means by which the Lord destroys confusion and contention, and it is the means by which spiritual darkness will be overcome by the dawning of God’s light.

To the Ancients, each “system of writing itself is an effective seal on the holy books, a cryptogram, a secret formula which the profane do not know” (Nibley, Timely and Timeless, p. 112). The place of writing was always, “part of the temple, and the books contain the earliest poetry, for poema means ‘creation’ and the business of the Muses at the temple was to sing the Creation song with the morning stars” (Nibley, Timely and Timeless, p. 115).

This Davidic literary pattern is introduced as the governing structure that binds and incorporates all other poetic and rhetorical devices within prophetico-Messianic literature. This structure testifies of God’s preeminent Son, Jesus Christ, his wholeness, completeness and perfection as the Davidic Servant. This pattern further testifies of the “last days” and the hope of redemption for the humble followers who will ultimately inherit the Kingdom of God. Finally, it serves as a model of the story of Adam in his fallen state and his journey back home and thus marks all such conforming scriptural text as “ritual literature.”

We will never really understand the paradoxical essence of the scriptures until we understand how the original prophetic writers shaped it. Until then, these scriptures will remain largely beyond us. But once we learn the pattern of God’s words, and the laws and principles by which they are governed, we begin to approach the scriptures with renewed reverence and respect. We then will begin to know for ourselves, and “not then be dependent on man for knowledge of God; nor will there be any room for speculation” (TPJS p. 11-12). Only then, we will be able to sing the song of salvation with the heavenly choirs.

Any scriptural passage may be interpreted literally, allegorically, morally, or anagogically (mystically). Heretofore, we have interpreted the Davidic pattern according to the first three disciplines. Might we also suggest an anagogical reading that does not center in the historical past or historical future, but in the transcendence of time and the eternal. This includes but is not limited to the paradox found in the following pairs of opposites (placed in a Davidic format):

This type of mystical interpretation looks beyond the pairs of opposites. As the poet William Blake notably pointed out: “If the doors of perception were cleansed every thing would appear to man as it is, infinite.” Therefore, a whole new set of Davidic titles is also required to get our minds focused on man’s inward spiritual state. This fourth level of interpretation should be able to take us to the transcendental center and not simply to another point on the physical circumference.

The general “gnostic” ideals, principles, and terms attached to this interpretation suggests a chosen divine destiny that is inherent in all mankind, i.e., there is no such thing as a being who is not extraordinary. This providence consists of an “inward” journey of descent (CD), initiation (EFFE), and return (DC). The Davidic formula also suggests a psychological birth (AB) and rebirth to life (BA). This further connotes “that life is not merely a series of meaningless accidents or coincidences, but rather it is a tapestry of events that culminate in an exquisite sublime plan.”

A — InnocenceOur original state of innocence/slumbering: We are unaware, unknowing, and mostly in ignorance of the divinity that is deep within us.

B — Awakening
Inner feelings of being awakened from a deep sleep: and having a great yearning, and desire to approach and explore. If one has the courage to continue on to the potential of something better, there will be overwhelming incredible and sometimes terrifying experiences that changes one’s existing paradigm.

C — DualityInner feelings of being separated, unconnected, fragmented, and alone in the world (error, darkness). Terrifying, dark, chaotic encounters within the pyche. Deep retreat in time and space. The world does not communicate to us and we do not communicate to the world. This “Waste Land” condition (described by T.S. Eliot) constitutes a disassociation of spirit from nature.

D — Connected
Inner feelings of being reunited, connected, together with those in heaven. A wholeness manifested (truth, light). This healing can only be attained by the light/spirit of: 1) spontaneous compassion, 2) a passion or lust for life, and 3) enduring sublime love. Everything is accomplished by the impulse of one’s own true nature; nothing borrowed, nothing counterfeited.

F — Realization
Inner feelings of receiving comfort, grace, beauty, and wonder. “Privation and suffering alone open the mind of a man to all that is hidden to others.” These centering harmonious feelings are reached through the noble experience of joy in a world of suffering.

F’ — At-one-nessReceiving the full measure of the stature of Christ (within). The accent is on experience, “an experience of identity with the Godhead.” To then be able to nobly speak and do, “The Father and I are one.” [JS]

E’ — Intimacy
Becoming perfect, fully confident in one’s standing/relationship with the lord, comforted in all things. Independent of the feelings others place on you; no malice expressed and nor offense taken.

D’ — Fullness
Feelings of being full of light with the power and courage to bestow blessings to fellow men. Gratitude and awe of the Infinite. These new powers are experienced both in control over one’s own situation and influence with others. One becomes a creative center of the life/light process.

C’ — UnionFeelings of clarity: Living in the present and seeing the world as it really is: perfect, whole and complete just as they are. Our bodies are at one with this world; both of which constitute an “oasis in the desert of infinite space.”

B’ — Fully Awakened
A rebirth to life. All desires and all yearnings are fulfilled. We are re-introduced back into the Garden.

Four trenchant examples of that would serve to illustrate this anagogical methodology are from Ralph Waldo Emerson and Walt Whitman, both in style and in prose.

1. Ralph Waldo Emerson from “Self Reliance”

If we cannot at once rise to the sanctities of obedience and faith, let us at least resist our temptations; let us enter into the state of war, and wake Thor and Woden, courage and constancy, in our Saxon breasts. This is to be done in our smooth times by speaking the truth. Check this lying hospitality and lying affection. Live no longer to the expectation of these deceived and deceiving people with whom we converse.

A — Say to them, O father, O mother, O wife, O brother, O friend, I have lived with you after appearances hitherto. Henceforward I am the truth’s.

B — Be it known unto you that henceforward I obey no law less than the eternal law.
I will have no covenants but proximities

C — I shall endeavour to nourish my parents,
to support my family,
to be the chaste husband of one wife,

D — but these relations I must fill after a new and unprecedented way.

E — I appeal from your customs.
I must be myself.
I cannot break myself any longer for you, or you.

F — If you can love me for what I am, we shall be the happier.
F’ — If you cannot, I will still seek to deserve that you should.

E’ — I will not hide my tastes or aversions.
I will so trust that what is deep is holy,
that I will do strongly before the sun and moon whatever inly rejoices me, and the heart appoints.

D’ — If you are noble, I will love you;
if you are not, I will not hurt you and myself by hypocritical attentions.

C’ — If you are true, but not in the same truth with me, cleave to your companions;

B’ — I will seek my own.
I do this not selfishly, but humbly and truly.

A’ — It is alike your interest, and mine, and all men’s, however long we have dwelt in lies, to live in truth.

Does this sound harsh to day? You will soon love what is dictated by your nature as well as mine, and, if we follow the truth, it will bring us out safe at last. But so you may give these friends pain. Yes, but I cannot sell my liberty and my power, to save their sensibility. Besides, all persons have their moments of reason, when they look out into the region of absolute truth; then will they justify me, and do the same thing.

A — I read the other day some verses written by an eminent painter which were original and not conventional.

B — The soul always hears an admonition in such lines, let the subject be what it may.

C — The sentiment they instil is of more value than any thought they may contain.

D — To believe your own thought, to believe that what is true for you in your private heart is true for all men, — that is genius.

E — Speak your latent conviction, and it shall be the universal sense; for the inmost in due time becomes the outmost,—— and our first thought is rendered back to us by the trumpets of the Last Judgment.

F — Familiar as the voice of the mind is to each, the highest merit we ascribe to Moses, Plato, and Milton is, that they set at naught books and traditions, and spoke not what men but what they thought.

E’ — A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages.

D’ — Yet he dismisses without notice his thought, because it is his. In every work of genius we recognize our own rejected thoughts:

C’ — they come back to us with a certain alienated majesty.

B’ — Great works of art have no more affecting lesson for us than this. They teach us to abide by our spontaneous impression with good humored inflexibility then most when the whole cry of voices is on the other side.

A’ — Else, to morrow a stranger will say with masterly good sense precisely what we have thought and felt all the time, and we shall be forced to take with shame our own opinion from another.

C — ‘Tis a brave master, Let it have scope, Follow it utterly, Hope beyond hope;
High and more high, It dives into noon, With wing unspent, Untold intent;

D — But ’tis a god, Knows its own path, And the outlets of the sky.

E — ‘Tis not for the mean, It requireth courage stout, Souls above doubt, Valor unbending;
Such ’twill reward, They shall return More than they were, And ever ascending.

F — Leave all for love; —

E’ — Yet, hear me, yet, One word more thy heart behoved, One pulse more of firm endeavor,
Keep thee to day, To morrow, for ever, Free as an Arab Of thy beloved.

C’ — Cling with life to the maid;

D’ — But when the surprise, Vague shadow of surmise, Flits across her bosom young Of a joy apart from thee, Free be she, fancy free, Do not thou detain a hem, Nor the palest rose she flung From her summer diadem.

A’ — Though thou loved her as thyself,

B’ — As a self of purer clay, Tho’ her parting dims the day, Stealing grace from all alive,
Heartily know, When half gods go, The gods arrive.

A — InnocenceI have said that the soul is not more than the body,
And I have said that the body is not more than the soul,
And nothing, not God, is greater to one than one’s self is,

B — The Call – An AwakeningAnd whoever walks a furlong without sympathy walks to his own funeral, dressed in his shroud,

C — The Journey Inward and Backward (Duality)And I or you pocketless of a dime may purchase the pick of the earth,
And to glance with an eye or show a bean in its pod confounds the learning of all times,

D — Connected with LightAnd there is no trade or employment but the young man following it may become a hero,
And there is no object so soft but it makes a hub for the wheeled universe,
And any man or woman shall stand cool and supercilious before a million universes.

E — Gnosis (Experiential)And I call to mankind, Be not curious about God,
For I who am curious about each am not curious about God,

E’ — Intimacy (Passion / Compassion / Comfort / Peace)No array of terms can say how much I am at peace about God and about death.

F — Realization (Mind)I hear and behold God in every object, yet I understand God not in the least,

F’ — At-one-ness (Heart)Nor do I understand who there can be more wonderful than myself.

C’ — The Journey Outward and Forward (Union)Why should I wish to see God better than this day?

D’ — Full of LightI see something of God each hour of the twenty four, and each moment then, In the faces of men and women I see God,
and in my own face in the glass;

A’ — Christ Consciousness
I find letters from God dropped in the street, and every one is signed by God’s name,
And I leave them where they are, for I know that others will punctually come forever and ever.

B’ — Bliss – Fully Awakened
And as to you death, and you bitter hug of mortality . . . . it is idle to try to alarm me.

RECAP of the internal thematic structure of Whitman’s Leaves of Grass:

AFA

A. the soul is not more than the body,
the body is not more than the soul,
And nothing, not God, is greater to one than one’s self is,

F. I hear and behold God in every object,
F. . . . who there can be more wonderful than myself.

A. I find letters from God dropped in the street,
and every one is signed by God’s name,

BEEB

B. And whoever walks a furlong without sympathy walks to his own funeral, dressed in his shroud,

E. And I call to mankind,
Be not curious about God,

E. I am at peace about God
and about death.

B. And as to you death, and you bitter hug of mortality . . . . it is idle to try to alarm me.

CDDC

C. . . . may purchase the pick of the earth,
And to glance with an eye . . . confounds the learning of all times,

D. . . . the young man following it may become a hero,
a hub for the wheeled universe,
And any man or woman shall stand cool and supercilious before a million universes.

D. I see something of God each hour . . . each moment . . .
In the faces of men and women I see God,
and in my own face in the glass;

Jared R. Demke, 49, died of a sudden heart attack in the early morning hours of Sunday, October 8, 2006.

#

“Hallelujah, All the Time”

Without the slightest exaggeration, I count it as one of my life’s great blessings that Jared Demke was my friend. To paraphrase Brigham Young regarding Joseph Smith, “I feel like shouting Hallelujah, all the time, when I think that I ever knew [Jared Demke].”

So thankful am I for the love and perspective of thirty years of close friendship.

The Things of God

For more than fifteen of those recent years, my wife and I have been privileged to have Jared stay with us in our home in northern Virginia, during his usual twice-a-year business trip to the DC area.

When not visiting in person Jared and I would talk on the phone — often. Ginger related to me that one of his friends commented that talking with Jared on the phone was like going to Disneyland. I wholeheartedly agree – the printed theme on the sign outside Disneyland is “The Happiest Place on Earth.” That’s Jared. He brought prodigious amounts of happiness and shear joy — and light and hope — to all he met and loved.

For many of those years we spoke on the phone daily, and not for just a few minutes. On the phone and during his visits, almost constantly over these thirty years we have debated and discussed — at great length and in great detail – the things of eternity, the trials and joys of this world; the deepest and even the silliest of things; book things; political things; fun things, movies, music, art, and comedy . . . everything.

But, more and more in his the past few years, family things.

We focused our talks on the centrality and great value of the family. Especially the past handful of years, he spoke increasingly of the great joy in loving his dear family. Somehow he was drawn to invest extra time with his family these past few years.

“The things of God,” said Joseph Smith, “are of deep import and time and experience and careful and ponderous and solemn thoughts can only find them out. Thy mind O man . . . must search into and contemplate the darkest abyss and the broad expanse of eternity, thou must commune with God.”

I bear witness from first-hand experience that Jared not only pondered the things of God and communed with God — he saw and could communicate to our hearts those beautiful, eternal things.

Against Every Form of Tyranny Over the Mind of Man

When in Virginia, he and I would spend Saturday afternoons visiting George Washington’s Mt. Vernon, the Civil War battle sites in Richmond, Bull Run/Manassas, Antietam/Sharpsburg, and especially Gettysburg.

We’d visit new mega-bookstores and small, used bookstores hunting out new and old books of all types on religion, biography, and history.

We’d visit Smithsonian Museums, Arlington Cemetery, the Washington Monument, the Lincoln Memorial, and the Jefferson Memorial — the Jefferson Memorial, being his favorite. Inscribed around the base of the inside of the dome of that memorial are these immortal words, some of his very favorites: “I have sworn upon the altar of God, eternal hostility against every form of tyranny over the mind of man.”

But Jared had MANY favorite quotes and ideas floating in his mind and heart. Too many to cite here.

The Vision-Place of Souls

We visited Gettysburg together several times. Each time we visited we would recite Lincoln’s Gettysburg Address.

You might also know of the hero of the second day of Gettysburg, college professor, and future governor, Joshua Lawrence Chamberlain. He and those he commanded from the state of Maine were given the command to hold “at all costs” the left side of the Union line – on Little Round Top, the hill on the left side of Cemetery Ridge.

Southern troops from Texas and Alabama made several attempts to flank the Union line. If they had been successful, southern canon could have been put on top of Little Round Top and decimated the Union line.

After holding up under several southern attacks, but then ultimately running out of ammunition, Chamberlain ordered the remaining troops to “fix bayonets” and they charged down the hill to force the southern troops off the slopes of Little Round Top and finally force them back into retreat.

Jared, on his third or fourth visit to Gettysburg, and after we spoke with some re-enactors and was fully into the spirit of the moment, had to run down the hill — to simulate and experience both the North’s successful defense, and the South’s defeated perspective. He then ran back up the hill. (A half hour later, he would tread across the field where on the third day Picket’s Charge also failed – the high water-mark of the South’s Lost Cause.)

After the war, Chamberlain returned to Maine to be governor. Twenty-five years after the battle he penned these words: (Please think of both Jared’s interest in visiting these historical sacred places, but also how he creates these types of sacred “places” in our minds and hearts — those he knew and loved.)

Governor Chamberlain wrote: “In great deeds something abides. On great fields something stays. Forms change and pass; bodies disappear, but spirits linger, to consecrate ground for the vision-place of souls. And reverent men and women from afar, and generations that know us not and that we know not of, heart-drawn to see where and by whom great things were suffered and done for them, shall come to this deathless field to ponder and dream; And lo! the shadow of a mighty presence shall wrap them in its bosom, and the power of the vision pass into their souls.”

Themes / Patterns

Our church teaches–as other organizations–that when we study, for example, the scriptures, we should use the “Look For” method of active reading. This method forces us to listen more carefully, and be on the look out for key principles and important, eternal themes.

Jared not only practiced active reading, but over ten years ago, after many years of in-depth study and introspection, he noticed certain repeated themes, usually in a certain order. He noticed, for example, that soon after the passages where sacred promises and covenants are described, later in the chapter one would find beautiful passages on how those same covenants are fulfilled.

He also found across many books of scripture, that when covenants are introduced, within a few verses one would often find verbiage having to do with how we find ourselves living in and dealing with the trials and tribulations and troubles of the world. Then later in the same chapter or book, he noticed that the theme was repeated, where instruction was given to us on how we might overcome the world.

He noticed that another theme usually had to do with how we should act as one of the Lord’s Servants here on earth – effectively bringing down the blessings of heaven.

Jared began to document the patterns of these repeated themes – found in almost every Old and New Testament book, in the Book of Mormon, and in most other sacred literature.

He documented six major elements of parallel repeated themes. Sometimes these themes would be direct parallels, for example, themes ABCDEF, ABCDEF. In other instances the second set of repeated themes would be in reverse order – an inverse parallelism, or as it is known among biblical scholars, by the Greek term, chiasmus. In these cases, the themes would start out ABCDEF but the second set of parallels would be found in reverse order, FEDCBA.

Altogether, we have documented hundreds of examples and published a couple hundred of them online. We have spent the past five years of his life behind the scenes (off and on) refining the presentation of the pattern. However we had purposely let it percolate, rather than publish it too early, as we focused more on family life — learned more, read more, and experienced more of sacred things. I was privileged to work along side him and collaborate with him in this effort… one of the most intellectually and spiritually satisfying and fulfilling things of my life. It informs all the other aspects of my life, my love, my service, my perspective on life and the eternities and Divinity.

The very center of these chiastic examples (or the end point of a normal parallelism) would usually be a poignant description of Jesus and how he suffered for us; how dearly he loved us; how we can/should identify with Him; and how – most beautifully – one day we would become “encircled about eternally in the arms of his love.”

In the 1996 General Conference, Elder Russell M. Nelson described this aspect of the Atonement, thusly,

“Closely related is the Aramaic and Arabic word kafat, meaning ‘a close embrace,’ no doubt related to the Egyptian ritual embrace. . . . [Another Book of Mormon passage] proffers the glorious hope of our being ‘clasped in the arms of Jesus.’ I weep for joy when I contemplate the significance of it all. To be redeemed is to be atoned – received in the close embrace of God…”

Among other important templates, Jared’s most inspiring filter was to read all these patterns through the lens of Temple Imagery.

Jared on the Other Side of the Veil

In my mind’s eye, I can see Jared on the other side of the veil waiting and preparing for his family to arrive (for us all to arrive…).

Regarding “the spirits of [our departed loved ones]… in the world of spirits,” Joseph Smith said, “they are not far from us, and know and understand our thoughts, feelings, and motions….”

I have no doubt that Jared watches over Ginger and their children. Listen to what another Civil War soldier, Sullivan Ballou, wrote in his sweet letter to his own wife one week before he died at the first battle of the Civil War, Bull Run/Manassas:

[I have inserted Ginger’s name into the famous letter.]

“. . . [Ginger], my love for you is deathless, it seems to bind me to you with mighty cables that nothing but Omnipotence could break . . . . The memories of the blissful moments I have spent with you come creeping over me, and I feel most gratified to God and to you that I have enjoyed them so long. And hard it is for me to give them up and burn to ashes the hopes of future years, when God willing, we might still have lived and loved together, and seen our sons [and daughters] grow up to honorable manhood [and womanhood] around us. . . .

“My dear [Ginger], never forget how much I love you, and when my last breath escapes me . . . , it will whisper your name. . . . How gladly would I wash out with my tears every little spot upon your happiness, and . . . shield you and my children from harm. But I cannot. I must watch you from the spirit land and hover near you, while you buffet the storms with [our] precious [children], and wait with sad patience till we meet to part no more.

“But, O [Ginger]! If the dead can come back to this earth and flit unseen around those they loved, I shall always be near you; in the garish day and in the darkest night — amidst your happiest scenes and gloomiest hours — always, always; and if there be a soft breeze upon your cheek, it shall be my breath; or the cool air fans your throbbing temple, it shall be my spirit passing by.

“[Ginger], do not mourn me dead; think I am gone and wait for thee, for we shall meet again. . . . [Ginger], I have unlimited confidence in your maternal care and your development of their characters. Tell [them] I call God’s blessing upon them. O [Ginger], I wait for you there! Come to me, and lead thither [our] children.[Jared]”

“Sorrow shall be Turned into Joy”

The ultimate, sweet, sure promise of Jesus is “peace in this world, and eternal life in the world to come.”

Jesus offers us all consolation in trying times like this when he said, in John 16 (verses 12, 20, 33):

“I have yet many things to say unto you, but ye cannot bear them now…. Ye shall weep…and ye shall be sorrowful, but your sorrow shall be turned into joy…. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”

I pray that sorrow at the loss of Jared’s ongoing immediate impact in our lives will be tempered with a constant, fond, loving, and effectual remembrance and continuation of his joy for life and his zest for living.

The section Understanding the Pattern was written by Jared R. Demke, edited by Scott L. Vanatter.

Most Examples of the Pattern were outlined by Jared Demke, with minimal input from Scott Vanater. Those examples marked with an asterisk (*) were outlined by Scott Vanatter, with minimal input from Jared Demke. Examples marked with a double asterisk (**) were outlined with significant participation by both Jared Demke and Scott Vanatter.